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What If God Ruled the World?

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As a child in elementary school I already had a reputation among my peers as a Christian. Other kids called me a goody two shoes. Boys would try to get me to swear. One day a boy asked me if I believed God could do absolutely anything.”

“Of course,” I replied.

“Can he make a stone so big he can’t lift it?” he responded.

I was speechless. I saw in a flash that if I said he could then I would be admitting there was a stone God couldn’t lift, and if I said no, then I was admitting that he couldn’t make such a stone. Either way, I had to admit God was not omnipotent. I thought long and hard about this conundrum.

I finally decided that what I was being asked to admit was that God could not do what was logically impossible. There can’t exist both an unliftable stone and an omnipotent being who can lift any stone.

Christians tend to take God’s omnipotence for granted. Yet it raises a lot of questions. How can God stand by and allow horrors like the Holocaust or the Cambodian killing fields or the Rwandan genocide to occur unchecked? And if God allows such things because they fall under the free will of human actors, then how can he stand by and allow natural disasters like hurricanes Katrina and Maria, or the tsunami that claimed so many lives in southeast Asia or the earthquake in Haiti? Some Christians propose that such catastrophes are punishment for sin. Yet what kind of punishment sweeps away the innocent with the guilty and visits the worst disasters on the poor while sparing the rich?

There are only two possible conclusions. Either there is no God, or God is not omnipotent. Many of my friends on Facebook have opted for the former explanation. Some of them were raised in Christian homes, and their disappointment with God has fueled their disbelief. I have come to conclude that God is not omnipotent, at least not in the way we commonly think of omnipotence. In fact, I think that belief in God’s omnipotence is one of the most successful lies of the devil. There are things God cannot do, not because he lacks the power or will to do them, but because he lacks the authority. To act without the authority to act would call into question his goodness.

The New Testament is very clear about who the ruler of this present world is, and it is not God. It is the devil, Satan, the serpent who beguiled our original parents into giving up their authority over the fish of the sea, the birds of the air, and the beasts of the field. It is the devil, along with those deceived by him, who are responsible for the evil in the world.

Jesus revealed God as a loving Father who cares for his children and wants them to love as he loves—without condition or favoritism. Jesus demonstrated that love by healing the sick, curing those who suffered from inner demons, and by eating and drinking with the outcasts of his society. He touched the untouchable, forgave the unforgivable, and esteemed the worthless. What he did is what God does, and it is in this context of putting forth extraordinary effort to find ways to be kind that we must understand that with God all things are possible. You can be kind to those who hate you. You can love those who say awful things about you. You can contribute your hard-earned income to help those unfortunate enough to have been born in poverty in a place where upward mobility is all but impossible. You can use your own influence, however small, to bring God’s rule into the world ruled by the devil. This means war. It is inevitable when kingdoms are in conflict.

There will be casualties. Don’t give up.

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Christians current events guilt jesus kindness love persecution poverty punishment religion righteousness Satan sin spiritual life suffering theology

Opportunity to Display God’s Work

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In chapter 9 of his gospel, John launches into the story of how Jesus healed a man blind from birth and the aftermath of that healing. Here is how the story begins:

As he went along, he saw a man blind from birth. His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?”

John 9:1-2

Notice the assumption behind the disciples’ question: this man’s suffering is the result of sin—his own or his parents. In other words, this man is bad or was badly brought up. That’s why his life is messed up. This same assumption is still current in our society and in our churches. People are poor because they’re lazy. People are sick because they eat junk food. Some even say that natural disasters are the result of sin, often sexual sin. (You can find examples here, here, and here.) Jesus’ response sweeps away this kind of thinking.

“Neither this man nor his parents sinned,” said Jesus, “but this happened so that the works of God might be displayed in him….”

John 9:3

Jesus first addresses the disciples’ false assumption. He says remarkably, “Neither this man nor his parents sinned.” Now, of course, Jesus was not claiming that this man and his parents were paragons of virtue who lived sinless lives. Imagine, however, what it was like to be a man born blind in a society where misery is regarded as proof of God’s judgment for personal sin. Since the man was born blind, the judgment fell on him at the moment of his birth. This means that either it was a judgment on his parents for some terrible sin they had committed, or it was a judgment on the man himself for some prenatal sin. In fact, the disciples were not seeing a suffering man at all. They were seeing an opportunity to hear from the Teacher about an academic discussion current among the religious sages and scholars of the day: can you sin before you’re born? To the disciples, the man himself and his misery evoked no compassion. He was merely Exhibit A in an intellectual debate. To be fair, the disciples had no idea that the man could be helped in any substantive way, but their ignorance was in part due to their assumptions about the justness of the man’s condition. To help such a man might be to oppose God’s righteous judgment.

So when Jesus said, “Neither this man nor his parents sinned,” he liberated the man from the judgment of God. He also liberated God from the inexorable logic of cause and effect. Then he explained how his disciples were to regard suffering, “…but this happened that the works of God might be displayed in him.”

It’s tempting at this point to regard God as some kind of monster who afflicts people with blindness so he can later heal them and get praise and adulation for his “mercy.” This is not at all the God that Jesus revealed. Jesus consistently blamed suffering and evil in the world on the devil and his demons, and he credits God with doing good and overthrowing the schemes of the devil. According to Jesus, the devil lies, steals, kills, and destroys, but God tells the truth, gives to all who ask, raises the dead to life, and restores all things. So God can’t be blamed for the man’s blindness. In fact, Jesus seems uninterested in the question of who or what caused the man’s blindness. He focuses instead on the opportunity the man’s blindness presents, an opportunity to respond to the situation with God’s work.

And what is it that God does when faced with blindness? He heals. Again and again in the gospels when Jesus confronts suffering and oppression, he responds with love and compassion. Nor is his compassion an empty feeling of good will or empathy. He acts on what he feels. He touches lepers even though doing so makes him technically unclean. He heals the sick even when doing so angers the religious authorities because he does it on the Sabbath. He feeds the crowds of people who came out to hear him even when doing so endangers him because the people are ready to force him to be king. Jesus risked ostracism and opposition from the authorities to meet the needs of people who needed his help. Sometimes, as in this instance, he even invited opposition in order to lay bare the hypocrisy of those in power.

For Jesus, therefore, and for all who want to follow him, suffering and oppression never represents an occasion for assigning blame or railing against the results of sin. Instead, they represent an opportunity to display God’s work—to heal the sick, to deliver the mentally ill from the destructive thoughts that torment them, to provide help to the poor, to feed those who are hungry, to give drink to those who are thirsty, to alleviate suffering and pain wherever it appears.

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Christians faith patience Satan spiritual life struggle suffering theology trust

God’s Faith

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This post originally appeared on my website www.orderingchaos.com, but it really belongs here. So I moved it.

Christians think a lot about faith and admire those who exhibit great faith. Yet we also often follow the rest of our culture in reducing faith to believing a set of unprovable propositions about the nature of reality. We think of faith as believing that there is a God, that God loves people, that he is offended by their sin but made a way for them to be forgiven, and so on. But faith is much more than believing propositions. It is personal trust. Rarely do we consider the trust that God has in human beings.

Consider the story of Job. It is usually read as a story of exceptional patience under exceptional hardship. There are some odd things in the narrative, however, that don’t really belong to a consideration of Job’s suffering. The first two chapters describe scenes in heaven about which Job knows nothing. In both scenes, Satan the Accuser presents himself before God, and in both scenes God invites Satan to consider Job. Pause for a moment and let that take your breath away. Imagine God boasting to Satan of your faithfulness and integrity. God had so much confidence, so much trust in Job that he told Satan, “He is the finest man in all the earth—a good man who fears God and will have nothing to do with evil.” (Job 1:8). Satan immediately rises to the challenge answering God’s boast by impugning Job’s motives. Job’s integrity is just quid pro quo. Satan declares that he can make Job curse God to his face. God’s response? Go ahead, Satan. Do your damnedest. Just don’t harm him physically.

The next thing we know, Job loses all his children and all his wealth in a series of catastrophes. But contrary to Satan’s prediction, he does not curse God or even badmouth him. He expresses grief at his losses, tearing his robe and shaving his head, but acknowledges that he was born with nothing and may die with nothing. And he blesses the name of the Lord instead of cursing him.

Then we get a variation on the previous scene. Again God broaches the subject of Job’s integrity. This time Satan replies, “Skin for skin. A man will give anything to save his life. Touch his body with sickness, and he will curse you to your face!” Once again God lets Satan probe Job’s integrity, this time with sickness and unremitting pain. Once again Job’s integrity remains unscathed. Job is dismayed, depressed, confused, and tormented by questions, but he never doubts God’s overarching goodness. He demands an explanation as one might demand an explanation from a trusted friend for behavior that appears decidedly unfriendly. God denies Job’s right to know, essentially overwhelming him with questions too deep for his understanding until Job cries “Uncle!” He never lets on about the bet he had with Satan that Job wouldn’t crack.

Again and again throughout the bible God chooses to entrust his work to people who seem unworthy of that trust. Think of Moses, who kept making excuses against God’s call until God finally told him he had no choice. Think of Gideon, so afraid of the Midianite invaders that he was threshing in a wine press. Think of Simon Peter, so bold in declaring his willingness to die for Jesus but so craven when officers showed up to arrest him. What extraordinary faith God has in people!

In demanding faith from his people, therefore, God is not some megalomaniac who expects others to believe his lunatic ramblings. No, he simply demands the same trust from us that he has repeatedly shown to us. Like a good father, he expects his children to emulate his character.

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